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PART 1

Cfie Dffertorp

•

• •

• • *

THE DIVINE LITURGY OF

ST. JOHN CHRYSOSTOM

RIVINGTONS

HonlJOn Waterloo Place

<2^xCbrtl IJ^igh Street

CambrDlgC . * . Trinity street

■4

mitttW of tie (E>t(to=iauiS0ian Cimcl)

The Divine Liturgy of
St. John Chrysostom

By H. C. ROMANOFF

RIVINGTONS

HottDott, oxtoti, an& eambvfbse

/3r.

/- ^-^

Preface

T FEEL it imperative to impress on my
readers that this little volume is merely
a sketch, and by no means a complete transla-
tion of the Liturgy from beginning to end.
Nothing, however, I trust, has been omitted
that would be necessary to give a general
idea of the service. The works used in com-
piling it are : —

1. Sloujebnik, or Ritual. St. Petersburg,

1867.

2. Church Lexicon. AlexeefF.

3. Explanation of the Services of the

Orthodox Church. Rev. V. Michael-
offsky. 1866.

4. Catechism, by his Eminence the late
Metropolitan Philaret.

5. Novy Skrijal. Bishop Benjamin.

6. Explanation of the Liturgy of St. John

Chrysostom, by the Rev. S. Kashmen-
sky. Viatka, 1861.

7. Instructive Lectures, by the Rev. E.

PopofF of Koungour.

8. A MS. Explanation of the Liturgy
used by the pupils of the Institute at
Kazan.

No English book whatever has been re-
ferred to except the Holy Bible.

H. C. Romanoff.

1870.

Contenw

PART I

The Offertory .

• •

• • • •

PAGE
o

PART II

Liturgy of the Catechumens

• . •

• ■

PART III

Liturgy or the Faithful

• •

• • •

PAKT 1

Cfje jaDffertorp

PAKT 1

Cfie Dffertorp

Cfte flDffertorg

TN the Greco-Russian Church there axe no
less than nine daily services, viz. : —

1. Midnight Office.

2. Matins.

3. 1st Hour.

4. 3rd Hour.

5. 6th Hour.

6. Divine Liturgy (or Mass).

7. 9th Hour.

8. Vespers.

9. Complines.^

For convenience sake, however, and in con-
sideration of the extreme brevity of the Hours
and Complines, these nine services are per-

^ Catechism.

^i^t &t[ttt0tn

formed in such a maimer as to form but three,
viz. : — Matins, Mass, and Vespers, the rest
being united to them in the following
order :

1. Matins consist of the Midm'ght Office,
of Matins properly so called, and of the 1st
Hour.

2. Mass, of the 3rd and 6th Hours, and
the Divine Liturgy.

3. Vespers, of the 9th Hour, Vespers and
the Complines.

I propose in the present sketch to consider
the second of these services, as being the
most important and interesting of all, viz.,
the Divine Liturgy of St. John Chrysostom,
which is used throughout the year in Russia,
with a few exceptions, of which I will after-
wards speak.

The Divine Liturgy is the service ac-
companying the celebration of the Holy
Eucharist ; it is preceded by the reading of

ts^t otttttotn

the 3rd and 6th Hours, which are so
called in remembrance of the time of day
when our Lord Jesus Christ was brought
before Pontius Pilate, and when the Holy
Ghost descended on the Apostles ; and
of the hour when our Lord was cm-
cified.^

According to the Greek authorities, St.
Basil the Great, Bishop of Caesarea-Cappa-
docia, who lived in the fourth century, was
the first to give a permanently definite form
to the Christian worship of God, though a
Liturgy, called that of St. James, was made
use of in the second and third centuries,
and is still used in Palestine on the Feast of
that Apostle; in fact, the Liturgy of St.
Basil seems to have been an abridgment
and compilement of that of St. James. St.
John Chrysostom, Bishop of Constantinople,
the friend and fellow-labourer of St. Basil,

^ Michaeloffsky.

Ctir ©fteTtotfi

formed in Bucli a manner as to form but three,
viz. :— Matins, Mass, and "Vespers, the rest
being united to them in the following
order:

1. Matins consist of the Midnight Office,
of Matins properly so eallod, and of the 1st
Hour.

2. MaHB, of the :Jrd and 6th Hours, and
the Divine Liturfjy.

3. Vespers, of tlio 9th Hour, Vespers and
the Complines.

I propose in the present s
the second of these scr
most important and intd
the Divine Liturgy (
which is used throughj
with a few exceptioi
wards speak.

The Divine
companying
Eucharist ;

Z'f^t ®ffertotfi

service, beginning generally at eight or nine
o'clock in the morning, and lasting from two
to three hours according to circumstances.
The whole of it is a remembrance or re-
minder, more or less obvious, of the life and
works, death and burial, resurrection and
ascension of our Lord. It must be per-
formed in a consecrated church, by a duly
consecrated priest, the deacons and readers
being mere assistants. It is performed in
every church, and by every priest exactly in
the same manner all over the empire ; not
the slightest deviation from the given form,
nor the slightest swerve from the letter of
tbe rubric being tolerated.

The priest for the most part stands in the
altar,^ though he comes forth from thence
several times. He sits merely during the
reading of the epistle.

The deacon s part is principally the inton-

^ See Sketches of the Greco-Russian Church, pp. 83, 84.

•X

' V

J^reface

1. Sloujebnik, or Ritual. St. Petersburg,

1867.

2. Church Lexicon. Alex^efF.

3. Explanation of the Services of the

Orthodox Church. Rev. V. Michael-
offsky. 1866.

^f^t ®ffettors

a quarter of an inch, or even less, in thick-
ness, to the richly gilt and decorated candles
of a pood or more in weight. Bought at the
shops, they cost about two shillings a foont^
of the purest and whitest wax ; those of yellow
wax, much affected by persons of a schismatic
tendency, as being similar to those used by
their ancestors, are a mere trifle cheaper.

A few words must be said about the iconas
themselves ; and the plainest and most satis-
factory information I can give I borrow from
the Long Catechism of the late Metropolitan
Philaret, which, with its abridgment, the
Shorter Catechism, is as universally made
use of in Russia as that of the Prayer Book
in England. The chapter on the Second
Commandment is nearly as long as the whole
of the English Catechism. After informing
us what an idol is, it asks —

((

Q. Are we not forbidden by this com-

1 9-lOthsofalb.

4. Catechism, by his Eminence the late
Metropolitan Philaret.

5. Novy Skrijal. Bishop Benjamin.

6. Explanation of the Liturgy of St. John

Chrysostom, by the Rev. S. Kashmen-
sky. Viatka, 1861.

7. Instructive Lectures, by the Rev. E.

PopofF of Koungour.

8. A MS. Explanation of the Liturgy
used by the pupils of the Institute at
Kazan.

No English book whatever has been re-
ferred to except the Holy Bible.

H. C. Romanoff.

1870.

ContentjBf

PAKT I

The Offertory .

• •

PAOB
O

PART II

Liturgy of the Catechumens

PART III

Liturgy or the Faithful .

J^reface

T FEEL it imperative to impress on my
readers that this little volume is merely
a sketchy and by no means a complete transla-
tion of the Liturgy from beginning to end.
Nothing, however, I trust, has been omitted
that would be necessary to give a general
idea of the service. The works used in com-
piling it are : —

1. Sloujebnik, or Ritual. St. Petersburg,

1867.

2. Church Lexicon. AlexeefF.

3. Explanation of the Services of the

Orthodox Church. Rev. V. Michael-
offsky. 1866.

vi ^xefMt

4. Cateuliism, by his Eminence the late
Metropolitan Philaret.

5. Novy Skrijal. Bishop Benjamin.

6. Explanation of the Liturgy of St. John

Chrysostom, by the Rev. S. Kashmen-
sky. Viatka, 1861.

7. Instructive Lectures, by the Rev. E.
Popoff of Koungour.

8. A MS. Explanation of the Liturgy
used by the pupils of the Institute at
Kazan.

No English book whatever has been re-
ferred to except the Holy Bible.

H. C. Romanoff.
1870.

Contentier

PAET I
The Offertory 3

PAOK
o

PART II
Liturgy of the Catechumens ... .39

PART III
Liturgy or the Faithful Gl

»■' ■

'I J

PART 1

Cfie Dffertorp

7 J

PART 1

Cfie jSDffertorp

•-**.

* ^

Preface

1. Sloujebnik, or Ritual. St. Petersburg,

1867.

2. Church Lexicon. Alexeeff.

3. Explanation of the Services of the

Orthodox Church. Rev. V. Michael-
offsky. 1866.

4. Catechism, by his Eminence the late
Metropolitan Philaret.

5. Novy Skrijal. Bishop Benjamin.

6. Explanation of the Liturgy of St. John

Chrysostom, by the Rev. S. Kashmen-
sky. Yiatka, 1861.

7. Instructive Lectures, by the Rev. E.
PopofF of Koungour.

8. A MS. Explanation of the Liturgy
used by the pupils of the Institute at
Kazan.

No English book whatever has been re-
ferred to except the Holy Bible.

H. C. Romanoff.
1870.

Contentier

PAET I
The Offertory 3

PAOK
o

PART II
Liturgy of the Catechumens ... . .39

PART III
Liturgy or the Faithful Gl

26 tS^f^t ®f£ttUtVi

It is the custom of the pious occasionally
to order such a little loaf (in monasteries and
large or much frequented churches they may
be bought at the entrance) on particular occa-
sions, such as birth or name days, or the
anniversaries of the death of friends ; and to
give them at the beginning of the offertory
to the oJBiciating priest with a trifling fee.
A paper accompanies it, on which are written
the Christian names of the persons for whose
health (though they may be perfectly well),
or for the repose of whose souls, prayer is
required. A morsel is cut out of the loaf
and added to the rest of the bread intended
to be consecrated ; the loaf itself is returned
to the owner at the end of Mass. On being
brought home, it is never cut ; it is broken
and eaten with great reverence, and it is con-
sidered improper to eat it after having break-
fasted. It is one of a Russian child's treats
to have one given him at Church, or

Contents

The OFTtEioKT

LiTTF'5T or Toi: "/ATEcmrMESS

PART 1

■/ 3

Ctje jaDffertorp

■i l «'' *

7 J

PART 1

Cfie flDffertorp

Cf)e jaDffertorg

TN the Greco-Russian Church there axe no
less than nine daily services, viz. : —

1. Midnight Office.

2. Matins.

3. 1st Hour.

4. 3rd Hour.

5. 6th Hour.

6. Divine Liturgy (or Mass).

7. 9th Hour.

8. Vespers.

9. Complines.^

For convenience sake, however, and in con-
sideration of the extreme brevity of the Hours
and Complines, these nine services are per-

* Catechism.

JPreface

1. Sloujebnik, or Ritual. St. Petersburg,

1867.

2. Church Lexicon. Alex^eff.

3. Explanation of the Services of the

Orthodox Church. Rev. V. Michael-
ofisky. 1866.

4. Catechism, by his Eminence the late
Metropolitan Philaret.

5. Novy Skrijal. Bishop Benjamin.

6. Explanation of the Liturgy of St. John

Chrysostom, by the Rev. S. Kashmen-
sky. Viatka, 1861.

7. Instructive Lectures, by the Rev. E.
Popoff of Koungour.

8. A MS. Explanation of the Liturgy
used by the pupils of the Institute at
Kazan.

No English book whatever has been re-
ferred to except the Holy Bible.

H. C. Romanoff.

1870.

Contentjff

PAET I

The Offertory .

PAOB

n
O

PAET II

Liturgy of the Catechumens

PAET III

Liturgy or the Faithful

• •

PART 1

Cfje Dffertorp

40 i^fttitrgs of Vbe (RKt$c^umms$

The deacon, having received the blessing
of the priest, comes forth from the altar
through the left hand deacon's door, and
stands on the amvon; after bowing towards
the royal gates (with his back towards the
congregation), with the end of his scarf held
aloft in his right hand, the other end being
thrown over his left shoulder,^ he begins the
first litany thus : —

Dea. Bless Vladyko.^

Priest. *^ Blessed be the kingdom of the
Father, and of the Son, and of the Holy
Ghost, now, henceforth, and for ever."

D. Let us pray to God in peace.

The choir or reader responds. Lord, have
mercy on us.

^ As this is tlie place and manner in whicli the otlier litanies
are intoned, tliis description need not be repeated.

■ Vocative of Vladyka (Scl.), which means Lord, master,
but is applied occasionally to the clei^, especially to
bishops. The deacon here asks the blessing of the officiating
priest.

i^ittitrgs Of Vbe eKtet^nmmn

D. For peace from above and for the sal-
vation of our souls, let us pray to God.

Ch. Lord, have mercy on us.

D. For peace in this world, the prosperity
of the Church of God, and the unity of all,
let us pray to God in peace.

Ch. Lord, have mercy on us.

D. For this holy temple, and for those
who enter it with faith, reverence, and the
fear of God, let us pray to God in peace.

Ch. Lord, have mercy on us.

D. For the most holy synod governing,
and for our most eminent (name) bishop of
(see to which the parish belongs) — for the
honourable priesthood and the deaconhood
in Christ, for all the clergy and people, let
us pray to God in peace.

Ch. Lord, have mercy on us.

D. For our most religious, most autocratic
and great Gosuddr,^ the Emperor Alexandre

^ ELing, sovereign, lord.

i^fttitrgfi of tf^e euUtf^umenti

Nicholaievitch of all the Russias; and for
his consort the most religious Gosudarinia
the Empress Maria Alexandrovna, let us
pray to God.

Ch. Lord, have mercy on us.

D. For his heir, the orthodox Gosuddr
Tsesarevitch^ and Grand Duke Alexandre
Alexandrovitch, and his consort the orthodox
Gosudarinia Tsesarevna Maria Feodorovna^
(and so on, mentioning the titles, names, and
patronymics in full of all the members of the
imperial family, though generally the words
"and aU the reigning house*' are substituted),
and for aU their courts of justice, and their
army, let us pray to God in peace.

Ch. Lord, have mercy on us.

D. For help to subdue beneath their feet
all their enemies and adversaries, let us pray
to God in peace.

^ Titles of the lieir and heiress to the throne, meaning son
and daughter of the Emperor.

Ch. Lord, have mercy on us.

D. For this town (or village, or monastery,
naming it) and for every city and country,
and for those who live in faith in them, let
us pray to God in peace.

Ch. Lord, have mercy on us.

D. For the salubrity of the atmosphere,
for abundance of the fruits of the earth, and
for peaceful times, let us pray to God in
peace.

Ch. Lord, have mercy on us.

D. For those who are travelling by water
and by land, for the sick and suffering,^ for
captives, and for their salvation, let us pray
to God in peace.

Ch. Lord, have mercy on us.

D. For our deliverance from all sorrow,
wrath and want, let us pray to God in peace.

Ch. Lord, have mercy on us.

^ Here are meant also sucli as are in prison, exile, or under
judgment Bishop Benjamin.

44 i^ittitgs Of Vbe e^tet^nmma

D. God, defend, save, and have mercy
on us, and preserve us by Thy Grace.

Ch. Lord, have mercy on us.

D. Calling to remembrance our most holy,
most pure, most blessed and glorious Queen
the Mother of God and ever- Virgin Mary,
with all the Saints, let us devote ourselves,
each other, and all our lives to Christ our
God.

Ch. To Thee, Lord.

Priest. For to Thee belong all glory,
honour, and adoration, to the Father, Son,
and Holy Ghost, now, &c., &c.

Ch. Amen.

** Thus," says Father Stephan Kashmensky,
**our prayers for peace, offered in peace,
remind us of the singing of the angels, and
the adoration of the shepherds of Bethle-
hem."

Here follows a short prayer introductory
to the antiphon, or alternate smging of

ntutsn of tf^t e^UH^umenn

certain verses from the Bible, particularly of
the Psalms, which, it would seem on the
authority of Father Vasily Michaeloffsky,
was introduced into the Church in the second
century by St. Ignatius, who heard the sera-
phim praising God in alternate choruses, and
who, in imitation of them, instituted the like
singing in the Church.

Generally, however, what are called figura-
tive Psalms are used, particularly the 103rd
and 146th; they are broken by sentences
from the deacon, and accompanied by short
prayers from the priest in the altar, after
which the royal gates are opened, and the
choir sings '^ Remember us, Lord, in Thy
kingdom," which is followed immediately by
the Beatitudes.

The priest now comes forth from the altar
followed by the deacon, who carries rever-
ently a large heavy book of the Gospels,
typifying the teaching and preaching of our

4G l^ftmrfs ^f tJft €Ktt^wmtuu

Lord.* They are preceded by a reader, who
carries a large bummg candle, typical of John
the Baptist and the prophets who preached
of His coming ; it also alludes to the light
of the GospeL^ This procession is called the
Lesser Entrance. They descend the steps,
stand for a few moments at the foot of the
amvon, while the priest says a short prayer
to himself, and return to the altar through
the royal gates, when the choir begins to
sing—

^^ come and worship, and fall down to
Christ 1 save us, Son of God, Who art
wonderful among the saints that sing to
Thee. AUelujah."'

Here follow a few alternate ejaculations,
short chants, benedictions, and responses,
the most remarkable of which is the "Thrice-

^ Catechism and Micbaeloflfsky.
' Bishop Benjamin.

* Prostrations on the part of the congregation should accom-
pany this chant.

l/ittiv0fi ^f tftt (SKUcftnmtnsi

Holy" song. The deacon having enunciated
"Lord, save the pious, and hear us I" the
choir, priest, and deacon sing — "0 Holy-
God, Holy Mighty One, Holy Immortal
One, have mercy on us." It is called the
^'Thrice Holy" "song, on account of the word
''holy" being repeated three times. It is
said to have originated in the reign of
Theodosius II. at Constantinople during the
patriarchate of Proclus. A little boy was
drawn up into the air from the crowd of
Christians who had assembled in a church
to pray for the cessation of an earthquake.
He afterwards related that he heard this
song chanted by the angels. The people,
on hearing this, prayed still more earnestly,
repeating the angelic words, and soon the
earthquake ceased. Since that time it has
always formed part of the Liturgy.^ '' Angels
and men," says Bishop Benjamin, '^ form one

^ Micliaeloffskj and Alex^fifs Churcli Lexicon.

Hftttrgs of V^t €Utt^nvxtn%

church, and God is equally glorified by angels
and by men. The chanting of the '^Thrice-
Holy song in the choir signifies the praise
of men, and that in the altar the praise of
angels/' On the Feasts of Christmas, Epi-
phany, Lazarus' Saturday (i.e., Palm Sunday
Eve), Easter and Whitsuntide, they sing,
"As many of you as have been baptized into
Christ, have put on Christ,"^ because in old
times the catechumens were generally bap-
tized at these periods, and the church thus
welcomed them, as it were, as new members
of her number.^

The reader now leaves his place from
among the choristers, and standing below
the amvon, intones the epistle, holding the
book in his hands. The priest sits down
on a stool to the right of the throne, and
the deacon waves incense all the time, both
in the altar and from the amvon towards

1 Gal. iii. 27.

' Bishop Benjamin.

the congregation (who receive it with a
bow). This signifies the propagation of the
Gospel, typified by the fragrance of the

incense.^

The epistle is almost immediately followed
by the reading of the Gospel. A naloy, with
a high candlestick^ behind it, having been
placed on the amvon before the still open
royal gates, and the deacon having received
the bllbg of the priest, oarries the book of
the Gospels from the throne (keeping the
end of his scarf between his hand and the
edge of the volume) to the naloy. As he
appears all the people prostrate themselves,
and he pronounces some obsolete Sclavonic
words to the effect that, '^standing firm (i.e.,
with due reverence and attention), we shall
hear the words of wisdom in the Holy

^ Bishop BenjamiiL

" This is not strictly the rule. In many churches two
candlesticks are used.

Hftttrgs of i^t eaUCbntatnn

Gospel;" and while saying this he supports
the book, standing on its edge on the naloy,
or reading desk.

Priest. Peace be to all.

Ch. And to thy spirit.

D. ^^ Reading from the Holy Gospel of
Luke," or whichever it may.

Ch. Glory be to Thee, O Lord, glory to
Thee!

P. We take heed (pay attention, listen).

Then laying the book gently and rever-
ently on the inclined plane of the naloy and
unclasping it, the deacon intones very slowly
and distinctly the portion or portions of
Scripture appointed for the day, raising his
voice to a loud pitch at the conclusion. He
stands with his back to the congregation,
who listen with bowed heads, while the very
devout, generally aged persons, endeavour
to approach the nearest possible to the steps
of the amvon, and frequently kneel there.

Having concluded, he re-clasps the volume,
carries it back to the altar and delivers it
into the hands of the priest, after which the
royal gates are closed, and the deacon, issu-
ing from the left-hand deacon's door, takes
his usual place on the am von (the naloy and
candlestick having been removed by a reader
immediately on conclusion of the Gospel)
and begins the '^augmented" or redoubled
Litany, so called because the petition, ^'Lord
have mercy on us," is repeated three times
after each supplication, beginning from the
third.

D. Let us all speak, with our souls and
with all our understandings let us speak.

Ch. Lord, have mercy on us.

D. Lord Almighty, the God of our
fathers, we pray to Thee ; hear us and have
mercy on us !

Ch. Lord, have mercy on us.

D. Have mercy on us, O God, after Thy

52 Hftttrgs office e^attc'butatnii

great goodness : we pray to Thee, hear us
and have mercy on us.

Ch. Lord, have mercy on us (three times).

D. We again pray for our most religious,
most autocratic Great Gosudar the Emperor
Alexandre Nicholaievitch of all the Russias,
for his empire, victory, estate, peace, health,
and salvation ; and we pray our Lord God
above all to further and assist him in all his
doings, and to subdue beneath his feet all
his enemies and adversaries.

Ch. Lord, have mercy on us (three times).

The priest meanwhile offers this " earnest "
prayer in the altar, unheard by the people, —

" Lord our God, accept this earnest
prayer from Thy servants, and have mercy
on us according to the multitude of Thy mer-
cies, and send down Thy bountiful goodness
on us, and on all Thy people who look to
Thee for rich mercy."

D. (Repeats the same petition for the

empress, the heir, and all the reigning house ;
and for the synod. Sec, as were offered in the
first Litany). For all our brethren in Christ.

For all Christian warriors.

For our brethren the priesthood, tha holy
monkhood, and all our brethren in Christ.

For the blessed and ever- to-be-remembered
most holy orthodox patriarchs, the pious
Tzars and Tzaritzas, and the founders of this
holy temple, and all our deceased orthodox
fathers and brethren buried here and else-
where.

For the fruit-bearers ^ and virtuous (bene-
volent, good doers) in this holy and honour-
able temple, the labourers,^ singers, and the

1 Bishop Benjamin says that this word has more meanings
than one. " Some are of opinion that it signifies such as hring
oflferings of the fruits of their lahours, — others, the gardeners
who cultivated the vineyards and gardens belonging to the
Church.'' But it seems more prohahle that it signifies such as
are beneficial to the Church in any way. — Novy Skrijal, and
AUacieffs Lexicon.

* By this term are understood grave-diggers and buriers of

Hfttttrgs of tf^e €aUtf^nntm»

people here assembled, who are expecting
Thy great and rich mercy.

(After each of these supplications the
choir chants " Lord have mercy on us" three
times.) .

Priest' For Thou art the God of mercy
and the lover of men, and to Thee we render
praise, to the Father, Sec, &c.

Ch. Amen.

(If it be a Liturgy for the repose of the
souls of the Dead, here follow the sentences
and a prayer from the priest.)

Now begin the petitions for the catechu-
mens.

D. '' O catechumens, pray to the Lord ! "

Ch. Lord, have mercy on us.

jD. O ye faithful, let us pray for the cate-
chumens, that the Lord may have mercy on
them.

the dead, who, according to St. Jerome, formed the clergy of
lowest degree. — Bishop Benjamin,

Hitttrgfi of fbe eattt^umtn^

Ch. Lord, have mercy on us.

D. That He may teach them the words of
truth.

Ch. Lord, have mercy on us.

D. That He may reveal the truths of the
Gospel to them.

Ch. Lord, have mercy on us.

D. That He may unite them to His Holy
Catholic and Apostolic Church.

Ch. Lord, have mercy on us.

D. O catechumens, bow your heads to the
Lord.

Ch. To Thee, O Lord.

Prater for the Catechumens.

Priest. O Lord our God, who livest on
high and regardest the humble; who didst
send down Thine only-begotten Son, our
Lord Jesus Christ, for the salvation of men,
look on Thy servants, the catechumens, who

Hftttrgfi of t^e d^KUtf^umtttfi

now bow their necks before Thee, and grant
them, through the blessed waters of regenera-
tion, remission of their sins, and a garment
of immortality; unite them to Thy Holy
Catholic and Apostolic Church, and number
them among Thy chosen flock.

(Aloud.) For they also praise, with us,
Thy most honourable and glorious name; of
the Father, &c., &c.

Ch. Amen.

He now unfolds the Antimins, and spreads
it out on the throne, intimating the tomb of
Christ, which Joseph of Arimathea, being
yet unbaptized, (and consequently on the
same footing as a catechumen,) prepared for
himself, but subsequently devoted to the re-
ception of our Lord's body ; while the deacon
intones—

" Let such as are catechumens, go forth ! "

'* Catechumens, go forth I "

^^Let such as are catechumens, go forth.

Hitttirgs of tit <!(at((l^tttii(n0 67

And let none of the catechumens, but only
such as are faithful, again and again pray to
God in peace."

Ch. Lord, have mercy on us.

With the above words, ''such as are
faithful," the Liturgy of the Catechumens
concludes, and that of the Faithful com-
mences,^ though it is not perceptible to the
ordinary looker-on, the whole appearing to
be one continuous service.

^ Michaeloffsky.

PAET III

Eiturgg of tlje jFaitljful

JLfturgg of tfje JFaftfjful

TN this part of Divine Service the last days
"^ on earth of our Blessed Lord are espe-
cially brought to our remembrance.^

A short Litany follows the exhortation
of the faithful to prayer, during the inton-
ing of which by the deacon the priest says
two prayers for the faithful. After this the
deacon goes into the altar, the royal gates
are opened, and the choir sings the Cherubin
Hymn, so called not because it can be traced
to the heavenly hosts, but merely on account
of its beginning with the words '* Ij4 Kheru-
vimi." It was introduced into the Liturgy

^ Michaeloffsky.

62 l/itntss of t^t ;f aitj^fitl

in the reign of the Emperor Justinian (5 1 8-
526), and reads thus:^ —

"Now'* (at the present moment) "we,
mystically figuring the Cherubin, and sing-
ing a threefold holy song to the life-giving
Tiinity, cast away all the cares of this life ;
in order that we may receive (i.e., through
Holy Communion) the King of all. Whom,
unseen, all the hosts of heaven attend.
HaUelujah."^

It is received with great devotion on the
part of the congregation, many kneeling the
whole time it is being sung. At the words
"cares of this life" the choristers cease
singing, and the priest and deacon come
forth from the altar to the amvon, carrying
the elements still imconsecrated. This is
called the great entrance, and consists in

1 I have here availed myself of Father Vasili MichaeloflEsky's
translation of the Sclavonic words into modem Buss.

* During the singing of this hymn, the priest says a beauti-
ful prayer in the altar.

iLittii:gs of ttte smmta

removing the cup and paten from the altar
of sacrifice to the throne : it typifies the
going of our Lord to judgment and death,
and reminds also the orthodox of His burial.'

The priest places the larger covering or veil
before-mentioned on the left shoulder of the
deacon ; he also delivers the paten with the

' Uichaeloffskj.

i^itnttn ^f iU s^mtni

breads and with the star and smaller cover-
ing over it, to the deacon, who holds it with
both hands above his head : the censer, with
smoking incense in it hangs over his right
shoulder, and is held by the ring in his

SPOON.

CK088.

right hand. The priest holds the cup, also
covered. If there be more than one priest,
each of the rest holds a sacred object, for
instance, the cross, the spoon (with which
the Sacrament is administered to the laity).

the spear, &c., &c. They are preceded by
a reader bearing a high candlestick with a
burning candle. As they go, and while they
stand on the amvon, with their faces towards
the people, the deacon intones the prayer for
the Emperor, concluding thus, "May the
Lord God remember him in His kingdom,
now henceforth," &c.

Priest. ''His consort, &c., &c., and all
the reigning house."

If there be more than one priest, each
mentions a few names of the members of the
imperial faii[iily, until all are enumerated,
always with the concluding words, "may
the Lord God," &c.

Deacon. The most holy synod governing,
and our most eminent (name) Bishop of
(see), and may the Lord God, &c., &c.

Priest. ''You, orthodox Christians, and
may the Lord God," &c., and he makes the
sign of the cross with the cup. The people

66 Hittitss Of tf^^ JTaitj^fttl

stand with lowly-bowed heads during this
procession, and little children who are to
have the Sacrament administered to them are
brought as close as possible to the steps of
the amvon to receive the above blessing.

Slowly and solemnly they return to the
altar, the deacon commending the priest,
and the priest the deacon, to the remem-
brance of the Lord God : the priest places
the cup on the outspread antimins, takes the
paten from the deacon and places it by the
side of the cup, while the choir finishes the
Cherubin Hymn from the words, " In order
that we may receive," &c. The priest
repeats certain sentences relative to Joseph
of Arimathea, and the burial of Christ ; re-
moves the smaller covers from the vessels,
placing them near the same, and the larger
one from the shoulder of the deacon, which
he warms and perfumes by holding it over
the fragrant smoke of the incense, and then

Hittirss of Vfs^t S^iVfiHl

covers both vessels with it, saying, " Joseph
the honourable took down Thy most pure
body from the tree, wrapping it in a linen
cloth, and laid it, covered with spices, in a
new tomb/' He then takes the censer from
the deacon, and waves it three times towards
the throne, saying, "0 be favourable and
gracious unto Sion : build Thou the walls of
Jerusalem. Then shalt Thou be pleased,"
&c., &c/

Here follow mutual blessings, good wishes,
and requests for prayer between the deacon
and priest. It would be tedious to follow
the rubric word for word, showing how the
deacon should hold his scarf noWj and how
theiiy with similar minute particulars : suffice
it to say that he finally kisses the priest's
hand, and coming out at the northern dea-
con's door begins another Litany, containing
several petitions which are very heart-mov-

1 Psalm li. 18, 19.

68 Hitttrflfi Df tSe ;f aftjfttl

ing, but which I do not give in full, on
account of the repetition of clauses of the
former Litany. The priest in the meantime
says a prayer for a proper frame of mind to
receive the Holy Communion.

Z). Let us pray to the Lord that this
day may be perfectly holy, peaceful and
sinless.

Ch. Grant this, Lord.

D. Let us pray for an angel of peace, a
faithful remembrancer, a guardian of our
souls and bodies.

Ch. Grant this, Lord.

D. Forgiveness of our sins and iniquities ;
all that is good and beneficial for our souls,
and peace in this world ; that the remainder
of our lives may be concluded in peace and
repentance ; a peaceful Christian end to our
lives, without sickness and shame, a good
a,«wer at Christ's terrible judgment

Calling to remembrance, &c., &c.

ilittttfls Df tt^t ;f aftjfttl

Let us love one another/ and with one
mind confess our faith.

Ch. In the Father, Son, and Holy Ghost,
the Trinity consubstantial and indivisible.

The priest kisses the holy vessels and
the throne, and if there be more than one
priest, they all do the same, and then kiss
each other on the shoulder, saying, "Christ
is in the midst of us," and answering "and
is and will be!" The deacons, if there be
more than one, do the same.

D. Doors, doors ! Let us give heed to
wisdom !

These words, apparently strange and out of
place, have more meanings than one. First,
they take us back to the very early days of

1 In olden times the Church used to follow up this exhor-
tation by a kiss of charity, the clergy among themselves, and
the people in like manner, observing, however, that the men
should salute men, and women salute women, " but not with
any perfidy," say the Apostolic Rules, "as Judas, who be-
trayed the Lord with a kiss.'' Michaeloffsky.

iliturfls of tf^t JTaitSful

Christianity, when none but the faithful were
admitted into church at this period of the
divine Liturgy, and when they served as an
injunction or warning to the sub-readers and
readers to close the doors on all comers.^
Secondly, they may be interpreted thus —
"Let us open the doors of our hearts and
minds to the hearing of the Creed " (which
immediately follows). Thirdly, they refer to
the veil behind the royal gates, which is now
drawn aside, leaving only the doors of open-
carved work between the congregation and
the altar ; with several other significations, so
mystic and difficult to realize that I spare my
readers the enumeration of them, the above
three readings of one word being, I think,
sufficient to illustrate the extreme difficulty
of following them all as a member of the con-
gregation.

The loud, sudden, and solemn enunciation

^ Michaelofifsky.

ilfturflfi of tje JTaitftful

of " doors, doors ! " is not altogether without
its effect, followed as it is by the immediate
chanting of the Nicene Creed in the preceding
key.^ It is divided into twelve articles or
numbers, which are sung alternately (though
not without frequent exceptions) by the right
and left hand choirs. During the chanting
the priest raises the cover from the holy
vessels with both hands and moves it over
them gently, up and down, all the time ; this
signifies the influence of the Holy Ghost, for
without His aid confession of the true faith
cannot be properly and worthily made.^ He
also repeats the creed to himself. The cover
is put aside, and the vessels remain without
it, on the conclusion of the creed.

D. Let us stand with reverence, fear, and
attention that we may, in a peaceful state of
mind, bring our offering.

^ For instance, if " Doors," &c., be chanted in the key of C
major, " I believe in one God,'' &c., should be chanted in F
major. ' Kashmensky.

Hitutss of fbt S^it^ul

Ch. The grace of peace, the sacrifice of
praise.

These words form the conclusion, the ex-
planation as it were of the prayer of the
deacon, and signify that our offering should
be love and peace towards our brethren as a
meet sacrifice to God.^ Now begins the
consecration of the elements.

P. (turning towards the people and speak-
ing through the open work of the royal
gates). The grace of the Lord Jesus Christ
and the love of God the Father, and the com-
munion of the Holy Ghost, be with you all.

Ch. And with thy spirit.

P. We lift up our hearts.

Ch. We lift them up unto the Lord.

P. Let us give thanks to our Lord God.

Ch. It is worthy and right to worship the

^ MS. explanation of the Liturgy, made use of by the
pupils in the higher classes of the Institute for noble girls at
Kazan.

HfttltSfi Df t\^t JF^itf^fUl

Father, the Son, and the Holy Ghost, the
Trinity consubstantial and indivisible.^

Priest's Prater

[said to himself].

It is worthy and right to sing to Thee, to
bless Thee, to praise Thee, to thank Thee, to
worship Thee in every place of Thy dominion,
for Thou art God unutterable, indescribable,
incomprehensible, invisible. Who for ever
art; and such are Thy Only-begotten Son
and Thy Holy Spirit. Thou hast brought us
from non-existence to creation, and liftest up
those that fall, and ceasest not to do all until
Thou raisest us up to heaven, and grantest
us Thy heavenly kingdom hereafter. For all
this we thank Thee and Thine Only-begotten
Son, and Thy Holy Spirit, for all Thy boun-
ties that we know of, and for those of which

^ Here, or about this time, a bell is tolled, to remind the
faithful at home that the consecration of the elements will
shortly take place.

Hittirss ^f tf^^ JTaftj^ful

we know not, for those that are manifest, and
for those that are hidden from us. We thank
Thee that Thou deignest to accept this our
service at our hands, when before Thee stand
thousands of archangels, and legions of angels,
cherubim and seraphim, six- winged and many-
eyed, and flying creatures magnifying Thee,

(Aloud) who raise a triumphant song,
crying — ^

Ch. Holy, holy, holy. Lord of Sabaoth,
heaven and earth are full of Thy glory.
Hosanna in the highest ! Blessed is he that
Cometh in the name of the Lord, hosanna in
the highest !

At the mention of the four words synony-
mous to '^ cry," the deacon takes the star, and
makes the sign of the cross therewith over the
bread, kisses it, and puts it aside. He then

* Here /our words are made use of, synonymous with " cry,"
indicating the sounds uttered by the " four beasts,'' viz., the
eagle, the calf, the lion, and the man, which are here referred
to. (Rev. iv. 7, 8.)

takes the ripida/ or, in its absence, the larger
covering, and gently agitates either, in order,
says the rubric, to prevent any ^^ flies or such
like '■ from resting thereon.^

P. With these blessed powers {i.e. the host
of heaven he mentioned in the foregoing
prayer) Almighty Lover of men, we cry,
and say, Holy art Thou, and most holy,
Thou, and Thine Only-begotten Son, and
Thy Holy Spirit, and magnificent is Thy
glory. Thou, Who so lovedst the world that
Thou gavest Thine Only-begotten Son, that
whosoever believeth on Him should not
perish, but have life everlasting. Who came,
and in the fulfilment of His care for us, in the
same night that He was betrayed, or rather
betrayed Himself for the life of the world,
took bread in His holy, most pure, and unde-

^ See Rites of the Greco-Russian Church, p. 154.

* During Easter Week, when the royal gates are open the
whole time, I did not observe this fanning at alL Perhaps
because there are no flies at that time of the year.

76 Hitutsfi Df tf^t S^itf^fnl

filed hands^ gave thanks^ and blessed^ and
sanctified and break it, and gave it to His
holy disciples and apostles, saying (here the
deacon points with his scarf to the paten) —

(Aloud). Take, eat, this is My body, which
is broken for you for the remission of sins
(shewing the paten).

Ch. Amen.

P. (to himself again) Likewise after supper
he took the cup, saying (the deacon here
points to the cup with his scarf)—

(Aloud, and indicating with his hand the
cup) Drink ye all of it ; for this is My blood
of the New Testament, which is shed for you
and for many for the remission of sins.

Ch. Amen.

P. Therefore, in remembrance of this saving
commandment, and all that took place for us :
the cross, the tomb, the resurrection on the
third day, the ascension into heaven, the
seat on the right hand of God, the second

ilitut:0S of tf^t JTaitj^ful

and glorious coming (this is said to him-
self),

(Aloud). We bring Thee Thine own as an
offering for all, from all Thy faithful people.
(Hear the deacon takes the cup and paten in
his crossed hands and gently elevates them.)

Ch. To Thee we sing ! Thee we bless !
To Thee, Lord, we give thanks, to Thee we
pray, our God !

During the singing of this anthem, which
is attended to with particular devotion on
the part of the people, the priest prays with
uplifted hands for the assistance of the Holy
Spirit for himself, the people, and the ele-
ments, that by God's Almighty power the
Bread and Wine may indeed become Christ's
very Body and very Blood.^ This is what is
said and done ; the deacon having put aside
the ripida, or covering, approaches the priest;
both bow before the throne three times, say-

* Michaeloffsky,

Hftutrgs ^f tf^^ JF^it^ful

ing to themselves, O Lord, Who didst send
down Thy Holy Spirit at the third hour on
Thine Apostles, take not the same, O good
Lord, from us, but renew us that pray to Thee.

Make me a clean heart, O God, and renew
a right spirit within me.

O Lord, Who didst send down, &c.

Cast me not away from Thy presence, and
take not Thy Holy Spirit from me,

O Lord, Who didst send down, &c.

D. (With inclined head and pointing to
the paten with his scarf). Bless, O Vladiko,
the Holy Bread.

The Priest, following Christ's example,
blesses the elements before consecrating
them. Though the benediction of Christ
was not made through the sign of the cross,
yet the Church has not been taught, and is
not accustomed, to bless anything without
that sign.^ He therefore on rising from his

^ Bishop Benjamin.

Hitutrgs of fi^t JTaitftful

knees makes it three times saying, And make
this Bread to he Thy Holy Body} (Sign.)

D. Amen. Bless, Vladiko, the Holy-
Cup.

P. And what is in this Cup to be Thy Holy
Blood. (Sign.)

D. Amen. Bless, O Vladiko, both kinds.

P. Commuting them by Thy Holy Spirit.
(Sign over both cup and paten.)

(It is at this moment that the Transub-
stantiation is supposed to take place.) ^ The
priest and deacon here prostrate them-
selves.

D. Amen. Amen. Amen. Remember
me, Holy Vladiko.

P. The Lord God remember thee in His
kingdom, now and for ever, &c., &c.

The deacon again fans the Eucharist, while

^ The words following in italics read as one sentence, broken
merely by the responses of the deacon. The sign of the cross
is made each time according to his exhortation.

' Michaeloffsky.

80 l/ftut:0S ^f t'b^ JF^it^ful

the priest reads a prayer. Then the choir
sings the hymn to the Virgin —

" It is indeed meet to bless thee, O Mother
of God, ever blessed and most pure, and the
mother of our God !

^^ More honourable than the cherubim, and
incomparably more glorious than the sera-
phim, who without corruption didst bear the
Word of God, O thou very Mother of God,
thee we magnify."

Prayers for the living and dead follow, and
further for the imperial famHy, ending with
the petition —

(Aloud). " And grant that with one mouth
and one heart we may glorify and magnify
Thy most pure and glorious Name, of the
Father, Son, and Holy Ghost," &c., &c.

Ch. Amen.

P. (Turning towards the congregation.)
^^ And may the grace of our great God and
Saviour Jesus Christ be with you all."

S^ituvsn of fbt JTaftj^fttl

Ch. And with thy spirit.

This is followed by the Litany again, con-
taining a few new clauses referring to the
sacrifice just offered, and petitioning for a
merciful acceptance of the same, otherwise
it is but a repetition of the foregoing litanies :
it ends by the choir singing the Lord s Prayer
to " deliver us from evil/' the priest finishing
it in the altar.

Ch. Amen.

P, Peace be to all.

Ch. And to thy spirits.

D. Bow your heads to the Lord.

Ch, To Thee, Lord.

This is in reference to the unheard prayer
that the priest now says on behalf of the
congregation, during the reading of which the
deacon, still standing before the royal gates
as when intoning the Litany, girds himself
with his scarf (which has hitherto been hang-
ing over his left shoulder) in such a manner

Hitutrss <»f t]^^ JTait]^ ful

that it forms a cross on his back and breast,
with the ends tucked under in front. This is
done not only for the greater convenience of
being girded during the Communion that
almost immediately follows, but also to figure
the reverence of the seraphim, who cover
their faces before the majesty of God ; and
to remind the Christian that he must bear
the cross to follow the Saviour.^ He then
goes into the altar to partake of the sacra-
ment, during which time the choir sings
anthems suitable to the occasion, feast or
fast ; or another priest comes forth from the
altar and preaches a sermon from the amvon,
with his face towards the people, and with a
naloy before him.

The final preparation of the Eucharist for
communion, and receiving of the same by

^ May it not also be significant of the girding of the Jews
when they were about to partake of the Passover ? H. C. R.
See Exodus xiL 11.

l/itut0S ^f tf^t JTaitj^ful

the clergy, are thus described and explained
by the Rev. Stefan Kashmensky : —

'^ As this part of the Liturgy is intended
to remind us of the burial of Christ, and His
sojourn in the tomb, the veil is drawn over
the royal gates in order to typify the closing
of the sepulchre, and the rolling of the stone
to the door thereof. Then reverently hold-
ing the Body of Christ, the priest, in re-
membrance of the Lamb of God Who was
sacrificed for the sins of the world, divides it
{i,e. the Bread) into four parts, which he
arranges crosswise on the paten, and then
takes the uppermost morsel, makes the sign
of the Cross with it over the Cup and puts it
into the Wine saying, ^ The fulness of the
Holy Spirit.' After this he blesses some
warm water (which should be handed by a
consecrated reader^), and the deacon pours it
— also crosswise — into the Cup. By this union

* Bishop Benjamin.

ilitut:0S of tf^e JTaitl^ful

of the body and blood of Christ, and the ad-
dition of sensible warmth to them, is figured
the returning to life of His most pure Body
at His Divine Resurrection."^

After this the Deacon, following the in-
junction or invitation of the priest, approaches
the northern side of the throne, and with the
words '^Administer to me, Vladiko! the
honourable and sacred body of our Lord God
and Saviour Jesus Christ," receives the holy
body into his hands ^ and kisses that of the
priest who administers it to him, with these
words : — " To John (or whatever his name
may be), the deacon, is administered the
honourable and sacred and most pure body
of our Lord God and Saviour Jesus Christ,
for the remission of sins and for eternal life."

^ It also sigDifies the water that poured from the side of the
crucified Saviour. Bishop Benjamin's quotation from S. Ger-
manius.

' The right hand being laid crosswise on the palm of
the left

Hitutrgs of tf^t JTaitj&ful 85

The priest then takes a piece for himself,
saying similar words, and both he and the
deacon, with bowed heads, repeat the Article
of Belief on the subject, leaning their arms
on the throne.

" I believe, Lord, and confess that Thou
indeed art Christ, the Son of the living God,
who camest into the world to save sinners, of
whom I am chief. I also believe that this is
indeed Thy most pure body, and this Thy
holy blood. I therefore pray Thee to have
mercy on me, and to forgive me all my sins,
voluntary and involuntary, by word, by deed,
by knowledge, or by ignorance, and to grant
me worthily and blamelessly to partake of
Thy most pure sacrament, for the remission
of sins and for life eternal. Receive me this
day, Son of God, as a partaker of Thy
Last Supper. For not as a secret enemy I
approach, not with the kiss of Judas, but like
the thief I confess Thee, * Lord, remember

86 Hitutgs ^f t^t JTaitj&ful

me in Thy kingdom/ And may the commu-
nion of Thy holy Sacrament be not to my
judgment and condemnation, but to the heal-
ing of my soul and body."

They then eat the morsel, which they have
been holding in their hands while repeating
the above.

The priest then takes the cup and drinks
from it three times, saying, '^ The honourable
and holy blood of our Lord God and Saviour
Jesus Christ is administered to me, the ser-
vant of God, Priest — (Michael, we will sup-
pose) — for the remission of my sins and for
life eternal. Amen." He then wipes his
lips and the brim of the cup with a silken
cloth used for the purpose, kisses the cup,
and says, " Lo, I have touched it with my
lips, and my iniquities shall be taken away
from me, and my sins cleansed."

The deacon is now invited to partake of
the cup, from which the priest gives him to

Uttutss ^f tft^ JTaftj&ful 87

drink, but does not place it in his hands.
The same words are used as when he took
the wine himself, only in the third person.
The priest then says to him, as he presents
the cup to him to kiss, ^'Lo, thou hast
touched it with thy lips, and thy iniquities
shall be taken away from thee and thy sins
cleansed."

If ther6 be any lay communicants awaiting
the opening of the royal gates, the two side
pieces are divided into tiny morsels by the
priest, and added by the deacon to the rest of
the Eucharist in the cup. It is then covered
with one of the veils, outspread, and the
paten with another, folded: the royal gates
are opened, and the deacon holding the cup
with both hands, and slightly elevating it,
says, ^^ In the fear of God and in faith ap-
proach ye!"

Ch. Blessed be he who cometh in the name
of the Lord," &c.

Hitutgs ^f tfit drait!iful

The congregation fall on their knees and
cross themselves with the utmost devotion,
the communicants, or the persons with chil-
dren in their arms, or care, assemble round
the amvon, when the priest takes the cup
from the deacon, and proceeds to administer
the Sacraments.

First, the little children are attended to.
The babies are brought lying with their heads
on the right arm of their mother or nurse, for
the greater convenience of the priest. Those
who are older sit on the right arm, while such
as are four or five years old, or more, stand
before the priests. Each one's christian name
is mentioned by the adult friend as the turn
of each arrives. The deacon holds the veil
beneath the chin of the child, and the priest
saying, "The servant of God (so and so),
communicates {i,e, receives) the most holy
and sacred body and blood of our Lord God
and Saviour Jesus Christ," &c., puts a few

Hitutgs Of t]^^ JTaitj^ful

drops of wine into the little mouth with a
spoon/ which is also used in giving both
kinds to adults. ^ The deacon wipes the lips
with the veil, or silken cloth used for the
purpose.

It frequently happens, however, if there be
a great many little candidates, and the day
be a great feast {i.e. with a special service
following the Liturgy), that, on return of the
officiating priest to the altar with the cup,
and after it has been placed on the altar of

1 Bishop Benjamin gives us the foUowing history of the nse
of this spoon, which was " established by St. John Chrysostom.
Until his time men used to receive the bread in their hands,
and the women on a clean handkerchief, but the following
cifciunstance induced St. John Chrysostom to abolish this
practice : — ^A woman, having received the body of Christ from
his hands, took it home with her and mingled it with a charm
for witchcraft. When this came to the knowledge of Chrysos-
tom he ordained that the bread should no longer be given into
the hands of the faithful laity, but be put into their mouths
by the priest by means of a spoon, together with the divine
blood in the form of wine.'' — Novy SkriJaL

' For a fuller account of Communion and Confession, see
Kites of the Greco-Russian Church, page 134.

90 Hitutgs ^f tfit JTaftj&ful

sacrifice, another priest takes it, and preceded
by a reader, goes to one of the other chapels
in the church, and administers the Sacrament
to the children there, otherwise the service
would be exceedingly long.

The opening of the royal gates is typical of
the miraculous opening of the sepulchre, and
the showing the cup to the congregation sig-
nifies Christ's appearance after His resurrec-
tion to the holy women and apostles.^

During the communion of children or
adults, the choir sings at intervals, " Receive
ye the body of Christ ; drink ye the fountain
of immortality."

If there are no communicants, all the mor-
sels of bread are put into the cup, previous to
opening the royal gates ; if there are commu-
nicants, the rest of the morsels {i.e. those
taken from the second, third, fourth, and
fifth loaves), are added after the return of

^ Kaslimensky.

Hitutrgs of tf^t JTaitfiful

the priest and deacon to the altar. Having
placed the cup on the throne he turns towards
the people from the royal gateway, and prays,
^^ Lord, save Thy people, and bless Thy
heritage."

Ch. We have seen the light of truth, we
have received the heavenly spirit, we have
obtained the true faith ; we worship the
indivisible Trinity, by whom we are saved.

The ascension of our Lord is remembered
and typified in the following manner. The
priest waves incense before the cup and paten
saying, '* Sit up Thyself, God, above the
heavens, and Thy glory above all the earth."^
He then, with the words " Blessed be God,"
places the paten on the head of the deacon,
who, holding it there, carries it thus to the
altar of sacrifice, while the priest takes the
cup and shews it again at the royal gates to
the people, making the sign of the cross with

1 Psa. IviL 6.

92 iliturss of Vfs^t JTaftJfttl

it towards them, and saying, " Now and for
ever," &c.; he then carries it also to the
altar of sacrifice.

The signing the congregation with the cup
signifies the benediction of the Saviour before
His ascension.^ The words ^'Now and for
ever," &c., remind us that the Lord is still
with us, and has promised to continue with
us "alway, even unto the end of the
world."2

After Christ's ascension the Apostles re-
turned to Jerusalem " praising and blessing
God."^ In imitation of them the faithful
sing—

Ch. Let our mouths be full of Thy praise,
O Lord ; let us sing of Thy glory ; and as
Thou hast permitted us to partake of Thy
Holy, Divine, immortal, and life-giving
sacrament, keep us in Thy holiness that all

^ Luke xxiv. 50, 51. * Kashmensky ; Matt, xxviii. 20.

* Luke xxiv. 52, 59.

iLiturgfi of t]^e jrait]^ful

day long we may learn Thy truth. Halle-
lujah, hallelujah, hallelujah 1

The deacon comes forth from the northern
door and intones a short Litany of thanks-
giving for the Communion of the Holy Body
and Blood of Christ; during it the priest
folds up the antimins and makes the sign of
the cross over it with the book of the Gos-
pels, saying, '^ For Thou art our light."

The priest then comes out of the altar, and
descending the steps of the amvon, reads a
beautiful prayer, in which he begs for God's
blessing on the congregation, the clergy, the
Emperor, and all people ; while the deacon
stands with bowed head and outheld scarf
before the icona on the northern side of the
royal gates. It is about this time that the
crusts, remaining from the Lamb, and the
loaves, before-mentioned, are handed by a
reader to the congregation, though it would
seem, from the rubric, and the various ex-

94 iLiturss Of t'bt JTaftJfttl

planations that I have used, that the priest
should distribute it from the amvon. (I
have never seen this practised in the Ortho-
dox Church, but observed it in the Liturgy
of the Conformists, a sect which, though it
sticks to the letter of the old faith, is coun-
tenanced by Government, and the ceremonies
of which differ in the very slightest manner
from that of the Established Church of
liussia, the principal being the following
reading of articles in the Belief — '^ I believe
in the Holy Ghost, the Lord of truth/' dc,
'^ His kingdom has no end;" and the walking
round the font by the sponsors, and round
the naloy by the bride and bridegroom from
left to right, instead of from right to left.)

After the prayer for blessing the priest
returns to the altar, and gives the deacon his
blessing previous to his eating and drinking
the remains of the contents of the cup. The
reader reads the 34th Psalm. The priest

iliturss ^f t'bt JTaftJfttl

turns to the people saying, " The blessing of
the Lord be upon you, and His grace and
love now/' &c.

Ch. Amen.

P. Glory be to Thee, O Christ, our God
and hope, glory to Thee.

Ch. Glory be to the Father, &c. Lord
have mercy on us (three times). Bless !
(exhortation to the priest).

P. May Christ, our true God, through the
prayers of His most holy mother (the saints
of the day, and others), and of all the saints,
have mercy on us and save us, of His grace
and goodness.

The service concludes by the choir singing
"many years" of health and prosperity to
the Emperor and the imperial family, the
most holy synod governing, and all orthodox
Christians; after which the congregation
disperses, unless there be a special service
on the occasion of a very great saint's day.

96 iLitursfi Of t]^e JTaitj^ful

or the name or birthday of any of the mem-
bers of the imperial family. The royal gates
are closed.

The clergy now disrobe, saying, ''Lord,
now lettest Thou Thy servant depart in
peace," &c., the Lord's Prayer and a tropa-
rion, with other short prayers, doxologies,
and sentences. The deacon, after having
eaten the remainder of the Communion to the
"very tiniest morsel," rinses the cup with
wine and water, and drinks it. He then
wipes it thoroughly with the sponge, and
puts it and the paten in their proper places,
covering them carefully with the veil, saying
the above prayers while so doing. I am
unable to inform my readers why the deacon
has the privilege of finishing the Communion,
and not the priest.

They then wash their hands, take leave of
each other, and ''giving thanks to God for
all, depart."

ILfturgg of t]^e JTaftj^ful 97

The Eucharist for the Sick is prepared on
Holy Thursday for all the year round, and
such is administered if the priest be sent for
suddenly, — for instance in the evening or in
the middle of the night. The friends of a
patient generally endeavour, however, if his
state permits it, to give the priest warning
previous to the celebration of the Divine
Liturgy, after which the freshly commuted
elements are brought . to the sick person's
house in a vessel kept expressly for that
purpose.

UiriR AND PATERSOy, rBlNTKRS, CDIKBURGH.

BY THE SAME AUTHOR.

Sketches of the Rites and Customs of
the Greco- Riissian Church,

With an Introductory Notice by tlie Author of

••The Heir of Redclyffe."

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" The twofold object of this work is * to present the English with
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character and a genuine approval of Russian ways, which does not
exclude a perception of the extremely odd side which they sometimes
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leaves little room or taste for criticism." — Saturday Review.

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STUDIES.

A Sermon, preached in the Parish Church of Cuddesdon, on the
Anniversary Festival of Cuddesdon College, June 14, 1870.

Zvo. 6d.

LONDON, OXFORD, &> CAMBRIDGE.

M£SSI?S. RiVlNGTOISrS NEW PUBLICATIONS,

Eight Volumes^ Crown Svo, ^s. each,
A New and Uniform Edition of

A DEVOTIONAL COMMENTARY

ON THE

GOSPEL NARRATIVE.

BY THE

Rev. ISAAC WILLIAMS, B.D.

FORMERLY FELLOW OF TRINITY COLLEGE, OXFOltD.

THOUGHTS ON THE STUDY OF THE HOLY GOSPELS.

Characteristic Diflferences in the Four Gospels — Our Lord's Manifestations of
Himself— The Rule of Scriptural Interpretation Furnished by Our Lord
— Analogies of the Gospel — Mention of Aneels in the Gospels — Places of
Our Lord's Abode and Ministry — Our Lord's Mode of Dealing with His
Apostles — Conclusion.

A HARMONY OF THE FOUR EVANGELISTS.

Our Lord's Nativity — Our Lord's Ministry (Second Year) — Our Lord's Ministry
(Third Year)— The Holy Week— Our Lord's Passion— Our Lord's Resur-
rection.

OUR LORD'S NATIVITY.
The Birth at Bethlehem— The Baptism in Jordan— The First Passover.

OUR LORD'S MINISTRY. SECOND YEAR.
The Second Passover— Christ with the Twelve— The Twelve sent Forth.

OUR LORD'S MINISTRY. THIRD YEAR.

Teaching in Galilee — Teaching at Jerusalem — Last Journey from Galilee to

Jerusalem.

THE HOL Y WEEK.

The Approach to Jerusalem— The Teaching in the Temple — ^The Discourse on
the Mount of Olives — ^The Last Supper.

OUR LORD'S PASSION.

The Hour of Darkness — The Agony — The Apprehension — ^The Condemnation —
The Day of Sorrows— The Hall of Judgment— The Crucifixion— The
Sepulture.

OUR LORD'S RESURRECTION.

The Day of Days — The Grave Visited — Christ Appearing— The Going to
Emmaus — The Forty Days— The Apostles Assembled — The Lake in
Galilee — The Mountain hi Galilee — ^The Return from Galilee.

LONDON, OXFORD, 6- CAMBRIDGE.

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